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Part 1: The Meditation Posture and Its Significance Sit in the meditation posture, with your index fingers and thumbs together, and the other three fingers held separately like this. Alternatively, you may rest your hands on your knees or thighs. The thumb represents the cosmic consciousness, Paramātmā, and the index finger represents the individual consciousness. The aim of our practice is to realize oneness with the cosmic Self; that union is Yoga. The three separate fingers represent the three guṇas: sattva, rajas, and tamas. When our consciousness rises above all three guṇas, we become one with the Supreme. According to the system of chakras and energy centers, when the tips of the index finger and thumb come together, this chakra creates harmony in the body. It tranquilizes everything. Therefore, this mudrā is very important. Greetings and a Joyful Approach I almost forgot: hello, good evening, and good morning to all our international bhaktas around the world. These beautiful blessings are coming to you from our beautiful ashrams: Swami Madhavānandajī Ashram in Alexandria, Washington, D.C. You see, there are many, many beautiful people sitting here, and we are happy you are with us through the webcast. Bless you all, and enjoy the lecture. But please, do not lie on the sofa drinking Coca-Cola while watching what Swāmījī is saying. That is not appreciated. Some sit like that, just looking: "The Master is doing." Thank you. Bless you all. Life should be joyful, no? It must not always be very strict, like a military order. That is life. Love is life, and life is love. Where there is no love, there is no life. Everything needs love. Even this microphone needs love. We have to keep it with love. It is cleaned nicely, and then it gives its service. Sometimes when we smile and laugh, we open certain centers, meaning the inner tension is released. The Meaning of Mudrā Now, I forgot where I was. So, the three guṇas and the explanation of mantras: when we practice according to the energy centers, it influences us psychically, meaning it tranquilizes our thoughts and mind. It gives relaxation. There is another mudra. Many will ask, "What is this word, this new English word?" Mudrā means a particular posture or position of the hands, fingers, and so on. A mudrā is a psychic reflection on thyself and others. The first is Chin Mudrā, which I explained: the union of the individual with the cosmic Self. The second mudrā is called Praṇāma Mudrā, the prayer mudrā. It has many meanings. First of all, in Asian culture and old traditions everywhere, people always greeted like this. Then came the handshake. There was a protection against certain bacteria in not shaking hands. You never know where a hand has been—cleaning tables, the kitchen, or doing something else. We never know. I was recently in Canada, in Vancouver, and we went to an eye hospital. Everywhere was written: when you enter the hospital, wash your hands; when you leave, wash your hands. In psychology, you know, when someone is often washing hands, it can mean something else. But it is good to wash because of bacteria. Therefore, it is advisable not to shake hands, but to fold them. When you fold your hands, it signifies humbleness. Second, it shows you need not be afraid—I have no knife, no gun, nothing. My hands are indicating a gesture of peace. Where you feel "mine," I am here. I say, "This is mine." You will then touch with this index finger. Clear or not? If I ask, "To whom does this paper belong?" you will say, "To me," and you will touch your finger to that part of the body. Clear? We are very expert now. If we do not understand, we will imitate. I will do what she is doing, and I will look to others to see what she was doing. Therefore, your Master is a little bit clever: you have to close your eyes. Yes. So be honest with yourself and close your eyes. Nothing wrong will happen. Do not worry. If something falls from the ceiling, I will let you know beforehand. An Exercise in Self-Inquiry Close your eyes and relax. Now, from your right hand, raise your index finger up above your head. It looks nice. Eyes closed. Now I am asking you: to whom belongs this glass? And you say, "Mine," and touch your finger there where you would like to say, "Mine." Leave your finger there, please. Touch your finger to your body and leave it there. Do not open your eyes. Touch your finger to that part of the body where you say, "Mine." Very good. Leave your finger there. And now, open your eyes and look: where is your finger? Your finger, not others'. Durgā Devī. And now look where others are pointing. So, thank you. Here, in the heart. Here I am. When you write a message or greetings for the holidays or a birthday: "My dear brother, on your birthday, I wish you all the best from my heart." "Heartfelt greetings for the holidays." We send heartfelt greetings. Did you ever get a brain greeting? "I send you many blessings from my heart." When brain greetings come, it means war, fighting, problems, divorce. When a wife or husband gets a letter about divorce, that was not from the heart; that was from here. So, one thing is clear for us: that divine Self which we are searching for is in the heart. Agree? The Significance of Praṇāma Mudrā So this mudrā is called humbleness, kindness, oneness, friendship with others, accepting others in the heart. Love, happiness, blessings, and acceptance come from the heart. It also shows I have nothing in my hand which can harm you—folded hands are protection against many things, including bacteria. Therefore, it is very safe, very humble, and very good. Of course, in modern life everywhere, people say, "Oh, I give you a big American hug, Swāmījī. I wish I could be near you and give you a big hug." I did not know what a hug was. I said, "You can send it to me by post." That is, of course, another thing. So, this mudrā, or the meditation mudrā. Now you sit either in this mudrā or in that one. It is your choice. Feel your heart. Feel your being here. Feel your thoughts or your intellect. Feel free from anxiety, and feel that we are here to be relaxed. Prayer and Mantra Repeat after me. Oh, vibration, resonance. When you chant, feel that your heart is relaxed. There are no tensions in the mind, and there is humbleness. Repeat after me: Asato mā sad gamaya. Feel your being here. We chanted, "Lord, lead us from unreality to reality." Next, lead us from darkness to light: tamaso mā jyotir gamaya. As in darkness, the way out is through the light, jyotir gamaya. Lord, lead us from darkness to light, from ignorance to wisdom, and from mortality to immortality. Lord, free me from the fear of death and liberate me; lead me to immortality. Mṛtyor mā amṛtaṁ gamaya—from mortality to immortality. Asato mā sad gamaya—from unreality to reality. Tamaso mā jyotir gamaya—from darkness to light. Mṛtyor mā amṛtaṁ gamaya. Na ahaṁ kartā. Prabhuḥ īśvaraḥ kartā. Buddhir buddhip. Buddhi is doing. Only the Lord is the doer. Suppose you are locked in a house and a fire breaks out inside. What will you do? You will knock on the door with both fists and call for help. You scream, "Help, help, please!" When you could speak, help is coming from your heart, and you have one hope: someone is listening. You are happy that... You could speak or call, "Someone, help, please!" Some people are walking on the street. Again, you shout, "Help, please!" And one looks at you, comes towards you to help. How do you feel in your heart? "Please open the door," and you can run out. If you had not called, had not screamed, but just took a blanket and hid under the table, no one would be there to help you. Understand? Now, if there is no one, you will run to where the telephone is, or you will take your cell phone and ask for help. Help will come. So we also have a "cellophane." And whenever we need help, we take our japamālā, our mala, okay? And we begin to repeat, "Om Gurudev, Gurudev, help. Prabhudīp nirañjan, śabdaka bhañjan, prabhudīp nirañjan." This is like dialing a telephone number. So help comes. Prayers. Our prayers are a call of the soul to the Lord. The call of the soul will immediately be heard by the Lord. But the call of the brain—the intellect—will take time. Whenever you have anxiety in your mind, prayer is the best remedy. When you do not see the way out, pray, and the light will come; it will guide you. So prayer is a mantra. A mantra is the prayer. A mantra is the essence of prayer in short form. When you get a mantra and you know what it means, then your inner self is relaxed and happy. The Treasure Within You have put your treasure in a safe—all your jewelry and money—but now you have forgotten the combination, how to open it. Yes, you are nervous, unhappy. The airplane is leaving very soon. The taxi is standing in front of the hotel, and the hotel staff who can help you are not there. How nervous are you? Your passport, ticket, money, jewelry—everything is in that safe, and you do not know the numbers. Suddenly, you meet the manager walking through the floor, and you say, "Sir, please help me." The manager says, "This is very—how to call it—very secret, very personal. The manager should not know the numbers." Otherwise, there is no safety. "But please, please, can you help me in any way?" Then the manager will say, "Okay. I will find the master key, which will function." As soon as he only says, "I will find the master key," half of your nervousness is gone. The manager comes with the master key, opens the treasure, and you take your things. Thanks to the manager, off you go in the taxi, relaxed and happy. So our heart is closed. Our treasure of happiness, contentment, love, and joy, which is within us, is closed. We are searching outside and are nervous. Suddenly, the Sadgurudeva comes, gives you blessings, gives you a mantra, and you are relaxed. Now you take the key to open your heart. Everything is with you. The Seven Treasures and the Four Practices It is a very interesting thing I heard this morning from Purī, who is a professor. He visited a museum of the American Indians yesterday. There was the main teaching, the essence of the main teaching of the American Indians, which were seven points. Purī, can you tell us? Honesty, love, courage, truth, wisdom, humility, and respect. This is what I always say are the steps towards world peace. These are the seven treasures hidden in our heart. Holy Gurujī said in one of his bhajans, "Oh beloved of God, do the four kinds of practices." Through that, you will attain liberation. Our first practice is to develop vivekā. Viveka is the cream of your intellect, the best intellect that enables you to judge what is negative and what is positive. When you see what is reality and what is non-reality, then you will say, "Brahma satyaṁ, jagat mithyā." Brahman is the immortal reality; this world is transient. Reality is that which will never change, and unreality is that which is constantly changing. Our ātmā will not change. The body changes, emotions change, thoughts change. Doṣa, sādhanā, vairāgya, kahiji, brahma-loka-taka, bhāgyasāra. The second practice is called vairāgya. Vairāgya means detachment. Our problem is attachment. Where there is attachment, there is suffering. Sooner or later, you will suffer. Attachment will lead you to unhappiness. You love someone very much and are attached to that person. That person may not disappoint you, but suddenly the person dies in an accident. How much are you suffering now? How much pain does it cause? Attachment is the cause of all our problems—physical, material, emotional, social. All kinds of attachment lead us toward suffering. Detachment means you are above all, but it does not mean you neglect, no. You love, respect, adore, but you are not attached; that is the key. The roots of unhappiness are the desires, the vāsanās. So, vairāgya means renouncing all kinds of vāsanās or desires from this mortal world; everything on the way is subject to suffering. "Renounce and enjoy," Mahātmā Gāndhī said. If you would like to be happy, then renounce and enjoy. In the Bible it says, thou shalt not carry. Do not carry anything with you. Believe in your kiśmat, in your destiny. Whatever is written in your destiny, you will get. You may travel thousands of kilometers for something, take it, and then go away. That is all. Destiny is very peculiar. Stories of Destiny It happened some years ago in Jaipur. A railway crossing barrier was closed because a train was coming. Many people were standing there with cycles, motorcycles, and cars. One man was standing with his motorcycle, one leg down, waiting like nearly a hundred others. A big bird, a hawk, was flying over, holding a snake in its claws. That big snake somehow managed to come out and fall on that man. The angry snake bit him and went away. He cried, "Snake, snake!" People asked, "Where, where?" The snake was running away. Again, the bird came, picked it up, and flew off. The man died there. That death was only for him: how it came, how it fell, and how it went. Once we were flying, me and De Alpuri, from LA... no, from Atlanta. The flight was canceled, and we went through Chicago and so on. We came to L.A., sat in the airplane designated for Oakland, New Zealand. They announced a problem and said they would have to land in Hawaii. A replacement part had to come from San Francisco. There were hours and hours with nothing to eat or drink. Finally, they transported us to a hotel. We had just had breakfast when they announced we had to go back, sit in the airplane, and fly. It was in our kiśmat: breakfast day. It was that breakfast that brought us there. Everyone's destiny: only breakfast, not lunch. A peculiar thing. I can tell you a recent story, from about ten days ago. It is funny, but please do not say, "What is Swāmījī talking about?" We flew from Mumbai to Bangkok and stayed two hours in the lounge. Then from Bangkok, we flew to Hong Kong just to change flights. We had a 40-minute break there, and then from Hong Kong to Vancouver. What we did in Bangkok was nothing; I just went to the toilet. I had time only to go to the WC, come out, and sit in an airplane and go. I said, you see, in my kismet was this: that today, water closet, you will go to Bangkok. They are funny things, but it is so. What is in our kismet? Therefore, renounce and enjoy. Thou shalt not carry. And Holy Gurujī used to say, "Enter the kingdom of the Lord through the gate of sacrifice." The Third Practice The third practice is called sat-sampatti. Rāmānanda, you have favorite friends on this side? No, all the time you are filming over there. You know, there are also good people sitting on this side. It is okay. Sorry, girls, because Rāmānanda likes someone. All the time he is going. The third practice is called sat-sampatti. Sampatti means treasure, wealth, happiness. Sampatti also means harmony. Part 2: The Six Treasures and the Path of Realization Sampati means treasure. Sampati means richness. Sampati means wealth. So the third practice is to realize the six kinds of treasures which are hidden in your heart. If that is not realized or awakened in your consciousness, you will still be suffering and suffering and suffering. You are a millionaire, and now you would like to be a billionaire. And you are a billionaire, and you would like to be more and more the richest man in the world. There is a competition, but you know, there is no end. Ṣaṭ-sampatti. Which one? Six kinds of treasures which we have. When we realize that, we will be the richest one. Rich are they who do not desire anything, and beggars or the poor are they who would like to have more and more. Śama means to withdraw your senses from the external world and limit your desires. Someone asked me a question yesterday, which is lying on my table, about Viveka Cūḍāmaṇi, the book of Śaṅkarācārya, which is translated by someone. Is it writing or translating? You have to clear up your consciousness completely, your... Intellect, conscience should be completely empty. And there is another writer from a different philosophical background who says, "Never do this. You should not empty your consciousness." What is the right? Both are right. Both, but whoever reads or translates is probably not correct. Because Patañjali said, "Empty your consciousness," meaning from many, many desires, and jealousy, and anger, and greed, and from these things. And have in your consciousness only God, love, happiness. Direct your mind, your thoughts to the divine goal. That means empty all. If you empty from your consciousness so that there is not even God, then of course you will become mad. So both are right. So śama means withdraw yourself, your senses, from the external world when you meditate. There was one man meditating. He went to his meditation room, and he told his daughter-in-law, "Some people are coming to meet me at 10:30, and I am a little bit late today for meditation. So when they come, tell them that I am meditating and I will come 10 minutes later." Ten thirty people came. They asked her, "Where is your father-in-law?" She said, "My father-in-law went shopping for shoes." He would like to buy the shoes. Thank you. But she said, "You can sit. He will be back in ten minutes." Father-in-law was sitting in the other room and meditating, and now he heard that my daughter-in-law lies that I went for shopping, though I’m sitting here, and I told her that I’m meditating here. After meditation, he came back to the other room, he had a meeting with other people, and then after that, very nicely and kindly, he asked his daughter-in-law, "Why did you lie? I told you I’m meditating here." She said, "Excuse me, father, your body was here, but you were thinking to buy shoes." So you were searching, "Where is the good shop for footwear, where I can buy?" How do you know this? She said, "Yes, I know what you are thinking, Father." The father said, "This kind of yoga I have never done." Which kind of yoga are you doing? What is the answer? I am doing yoga in daily life. That’s it. So it means that your body, your thoughts, your feelings, your senses should be inverted, withdrawn from the external. Mīrā Bāī said, "Agreed, Bhakta, Lord, my body is here, but I am with you." My being, my mind is with you. Here is only this empty body. So when you go with your thinking somewhere—shopping or this and that, or to whom to meet after and this—then you are not meditating. You are just sitting and forcing and trying to see how late it is. I can do one more mālā, still he comes. Then you are not here. Don’t do mālā like that. Take time. Saṃyama. Yama means control. Control the senses, control the horses so that they don’t run wild. Control them. Samādhi. Śraddhā. Śraddhā means confidence. Śraddhā means belief. If you have no belief in God, if you have no confidence, you can’t do anything. If you have no confidence that you can get up and walk, you cannot. If you have no confidence to drive a car, you can’t, or you will make an accident. So have confidence in God, that definitely there is God; there is my faith there, or in Gurudev. Samādhi, Śraddhā, and Titikṣā. Titikṣā means to have a capacity to endure, endure pain, endure the hunger, endure the thirst, endure the cold situations. Don’t lose your confidence too quickly. Wait, and wait, and wait. It will come, it will come. So, there is one story. Today you gave me a hard job. It’s such a beautiful subject, but it’s hard to speak sometimes. One man was searching for God realization. He went here... He went there, and there he made a master, and the master said, "If you would like to have God realization, then go into the forest, into the mountains. There you will see God. Here in the city, there are only cars and dogs, a man walking with the dog." And this and that, he went and he asked his master, "Do you think I will see God?" He said, "Yes, with my own eyes, yes. But when God comes, don’t close your eyes. Keep your eyes open." Now he didn’t want to sleep all the time, was looking, looking... God will come, God will come, day and night. One day, two days, one week, two weeks, three weeks, here to hold his eyelids, that eyes are open and his heart is calling, "God, my heart open wide, I keep for Thee. My open wide, I for Thee. Will thou come, will thou come just for once to fly without seeing the day’s flood? Without seeing night and day, night and day... Open wide, as per what Nara and Bhagavān have given." Day and night in the forest, wandering here and there, Lord, come, no sign of God. But the hope and faith in the Guru Vākya. My Gurudev said that you will see God, so I will see. Holy Gurujī used to say, "May the sun and moon change their direction, but the words of the holy saints will never change. They will come true." Śraddhā. Samādhi Śraddhā, which I taught just a few minutes before. It will come. The hope is a walking stick from the cradle to the grave. Yes, walk, walk. Last minute, when they put the earth on you, Then God will say, "How do you feel now? Let’s go." He will never forget you. He will never forget you. He’s so weak, lying on the rock, can’t move. So weak, only the bones are there, skin and bones, very little on the body. Eyes are wide open, and the heart is saying, "Will thou come, my Lord, my beloved? Come." That’s called love. That’s called longing. On the other rock came a very big crow, black and white, cross-looking. "Oh, this man is going to die very soon, and I will have my lunch." But still, he didn’t die. The next day, again the crow came, and the man was so weak he couldn’t move even a small finger. Crow thought, "Now this man has no strength to hunt me away, and I will enjoy eating his body and his intestines, his liver, his kidneys." So the crow came and sat on him, on the ribs of that man, and with his very sharp beak, he pulled out, what? Intense dying. Can you see this picture? Painful? And that man was looking at the crow. And it seemed that the crow was asking him, "Is it painful? Why don’t you die? Then there will be no pain." He said, "I cannot die." Should I stop eating your body? He said, "No." So, a poet who made this picture, an imaginary picture, said in one poem, Kāgā sab tan khāyo, chun chun khāyo māns. Oh, Kṛṣṇa, eat my whole body. Each piece of flesh you can eat, but I have a request. My dear, but don’t eat my two eyeballs. Still, I have a longing and a hope to see my beloved with these own eyes. That’s called longing. That’s called to endure the pain, heat, cold, hunger, thirst. And we, Swamiji said, "I will come for lunch." He didn’t come still. It’s two o’clock. It’s three o’clock. I’m hungry. Let’s have lunch. And when he comes, then we will have more. We can’t wait. Wait.... The crow, that crow was so touched by that man’s confidence. Crow stopped eating and said, "Are you stupid? Are you crazy? Who is your lover? He is your God. He doesn’t love you. You are suffering for him so much, and he doesn’t come. Give up. Find somebody else whom you can love." That man said to the crow, Oh, my dear, if there’s a piece of paper I can read to you, why? I love him, but it is my destiny that I cannot read to you. If it is a piece of wood, I can break it. Love, I cannot break. That kind of love for God is salvation: samādhāna, śraddhā, or titikṣā. Kārya upārama samādhāna vichāra. And be above everything. And know what is the sense of this life. Then the fourth practice. Teja sādhanā hai mokṣa kī icchā, Teja sādhanā hai mokṣa kī icchā. Kab hove jag duḥkha kā nāśa? Sādhanā cara karo, sādhanā cara, jinse hove mokṣa tumhārā. Jinse hove mokṣa tumhārā sādhanā cāra sādhanā cāra. The fourth practice is constantly praying, thinking, "O Lord, when I will be liberated from this troublesome world, when I will be liberated from this pain of rebirth and death." When will I become one with thee, O my Lord? Constantly, a wise man thinks how to come out. A wise man will knock on the door and say, "Can you help me, please? Do you hear me?" Others cannot. Crippled, lying and suffering, burning in the fire. Sādhana, sādhana... Sādhanā, sādhanā... One can practice these four kinds of sādhanā: viveka, vairāgya, ṣaṭsampatti, and mumukṣutva. These are the four principles of the jñāna yoga. They can liberate their soul, haṃsa. Haṃsa means the swan, and the swan means your soul. Then the soul will be liberated, fly into the freedom. Śrī Pūjā Bhagavān Dīp Nārāyaṇa Madhavānandajī says, "Sādhanācāra." So, holy Gurujī, see, through the blessing of Mā Prabhujī, this swan, this soul, will be liberated. Mantra is that resonance. Mantra is that power which unites the individual consciousness with the cosmic consciousness, that sāttvic mantra. The divine mantra removes all obstacles, it burns all the karmas and clears up our... Path to come to the one day. Satgurudeva. Without a Satgurudeva, we cannot come forward. Therefore, it is said in one mantra, "Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara." Gurudeva is creator, protector, and liberator. Brahmā, Viṣṇu, and Śiva. Guru Sākṣāt Para Brahma Tasmai Śrī Guru Ve Namaḥ. He is the embodiment of the Supreme. Guru Nānak Dās said, "Satguru Nām Jahāj Hai. Chaṛdesho Uṭare Pār. Śraddhākar Seva De. Guru Par Uṭāranhā. Śrīgurū Nām Jahāj Hai. The name of the Gurudev is the boat. Śraddhākār Śevade. Those who with the confidence will step in, Gurū Pāravatāraṇa Har. Gurudev is your captain, and definitely he will bring you to the mainland. He will let you cross the ocean, and therefore that Gurudev should have that energy, that power, that sāttvic way of teaching. Not that I will teach you magic and tantras and kantaras and pantaras and dantaras, and I don’t know how many. Only one pure love, wisdom, and bhakti, that’s it. We don’t need miracles. People ask me, "Have you siddhi?" I said, "Yes." "Can you fly?" I said, "Yes." Three, four times a week, I am flying. How long? Thousands of kilometers. How high can you fly? Oh, till the 12,000 meters with an aeroplane. Why should I waste the time to try to jump from my brain? Many who were trying to jump broke their spine. So there was one man, he had two sons. One son studied higher education and everything. I don’t know how many titles he had. Doctor, doctor, professor, professor, so and so and so and so and so. The other one was a very simple person, and he didn’t want to study. He went to the forest. There was a small Śiva temple, and he was doing prayer to Śiva. He was growing some vegetables and having one cow for milk, and happily leading a simple life, a sādhu life, between the city and the forest where his brother was. Living other brother, the brother who was a professor, so-and-so decided to go and visit his younger brother. And he saw his younger brother, of course he hugged him, like Americans are doing. No, what he did? We don’t do this, we... Fault, younger one touches the feet of the elder one, doesn’t matter if it’s your father, your mother, your brother, or your sister. Of course, your father and mother are elder than you, you know. Lakṣmī, parents are elder than children, no? Yes. But if you have... Older brother or sister, you should go down, and your sister and brother who are elder than you, they are obliged to bless you. What blessing? This evening, I will tell about blessing and mantra subject. It is still not finished. The elder brother came, the younger brother, he was a sādhu, but still he wanted to go down, and they said, "No, no..." Now you are higher, you have a high position, you are a sādhu, but thinking, "What a pity. If he would have studied, if he would have gone to high school, college, and university, he could have done something in his life," sitting in the... Forest, like the other animals, pity lost his life. Who’s thinking this? The older brother stayed with him a few hours, and then, in the afternoon at four o’clock, the brother, the elder one, said to the youngest one, "I think I have to go now." It was nice to see you. Wish you all the best and take care. And perhaps come to the city and learn something more. The younger brother was doing a ceremony to Lord Śiva to bless his brother. And he was singing the mantra, but wrong. Some mantras were wrong. And the elder brother was inside, so angry, my God. Even he doesn’t know to sing one mantra, and he couldn’t wait, and he said, "Brother, this mantra, what you’re saying is wrong. This is like that, and it is like that." He said, "Oh, thank you. I did not know." How I chanted? I chanted? Lord accepts or not, you know? When little children begin to speak, they speak only half: "Mama, mama, papa, papa,... papa." We make the sentence, "Oh, he said ’Mama.’ He said ’Papa.’" How happy we are. So it doesn’t matter how you chant, wrong or correct. If you chant with love, God loves you more than those who are singing very correctly. They are artificial, and you are the original. Still, you have an original heart. The youngest brother said to him, "Brother, I will accompany you to the river." Then you can take your ferry, so both went together. Exactly 4:20, the ferry came, and 4:30, the ferry left. They hugged each other, and the youngest one touched the feet of the elder brother and then went away. The youngest brother is still standing and sees the ferry is going, "My brother is going," attachment, my dear. Do you see the attachment? The other one was also looking and said, "My God, what a pity, he lost his life." He should have gone to school and learned something. And twenty meters from the beach, on the bank of the river, the ferry was. The youngest brother wanted to change that mantra, but how was the brother correcting it? And he forgot again, so there was no cellophane that time, you know, only mālā. He decided to run and said, "Brother, can you tell me again once more how to chant correctly?" He ran, he walked over to the other brothers, brothers, so then said, "All my..." Titles fall in the water. Brother came and said, "Can you teach me mantra correctly?" The elder one said, "My dear, you don’t need any mantra. You don’t need any title." You have this all, so simpleness, but love, the devotion. God will love you, and I’m sure you will come through. Satguru Namah, Jaha Jai Chaḍe Sotāre Pār, Guru Nānak Sāhib said this: so with the śraddhā, with the confidence, be sure through your blessing of your Gurudev, you will cross the ocean of this māyā, this world power of the... Mantra is so strong, there is no power in the universe which can be so strong than the mantra, and that power mantra is love, Premakā Pyālā Hari. This the ball which I have in my hand is the ball of love. When the Lord will fill this, it is still empty. O Lord, fill this ball of my love with your mercy. I am a poor beggar standing at your door.